Foundations of Esotericism

Schmidt Number: S-1146

On-line since: 31st March, 2004

Yesterday we considered the forms in the astral world brought about by
the influence of man himself. Today we are coming to those beings in
astral space who are more or less its permanent inhabitants.

To understand what part man takes in astral happenings, we must
consider the nature of the sleeping human being. Man consists, as we
know, of four members: physical body, etheric body, astral body and
ego. When he sleeps, the astral body with the ego is outside the human
sheath. Such a person wanders about in astral space. As a rule he does
not move far away from the physical and etheric bodies which remain
lying in the bed. The two other members, the astral body and the ego,
are then in astral space.

Now when the physical and etheric bodies remain on the physical plane
we must certainly not imagine that because of this only physical
forces have an influence on them and only physical beings have access
to them. Everything that exists as thoughts and mental images has an
influence on the etheric body. When someone sleeps the etheric body
remains on the physical plane. If, in the vicinity of a sleeping
person, we think about something, we exercise an influence on his
etheric body; only nothing of this will be experienced by the sleeper.
When awake, the human being is so taken up with the outer world that
he represses all the thoughts which penetrate into the etheric body.
But in the night the etheric, body is alone, without the ego, and is
exposed to all the thoughts flying hither and thither around him,
without the sleeper knowing anything about it. During waking life also
he knows nothing of this, because the astral body, which dwells in the
etheric body, is engaged with the outer world. When man is in a
sleeping condition, any being having the power to send out thoughts,
can gain an influence over him. He can therefore be influenced by
higher individualities, such as those we call Masters. They can send
thoughts into the etheric body of the sleeper. Someone can therefore
receive into his etheric body pure and lofty thoughts when the Masters
consciously wish to make this their concern. But in the night thoughts
that flit into it from the outer world also enter into the etheric
body. These man finds when in the morning he slips again into his
etheric body. There are two kinds of dreams. The one kind arises
directly from the experiences of the astral world: from echoes of day
experiences and certain things from the astral world. As a rule the
ego at night in astral space experiences little else than things
connected with daily life. When the ego returns, it may or may not
bring with it into waking life the experiences of the astral world.
Certain things are however already present in the etheric body. What
is found there is taken up by the astral body and then manifests
itself to us as dreams. What however has taken place during the night
in regard to the etheric body is another kind of experience. Thus in
the morning there are to be found in the etheric body, firstly
thoughts which have approached it from the environment and secondly
thoughts also which the Masters or other individualities have
implanted into it. The introduction of these latter is made possible
by the person in question meditating. In that someone occupies himself
during the daytime with pure, noble thoughts dealing with eternal
things, he brings into his astral body the disposition for such
thoughts. Should he not have this disposition, it would be useless
were a Master to wish to work upon his etheric body. If one reads
‘Light on the Path’(55)
and meditates upon it, one prepares the
astral body in such a way that when the Master imbues the etheric body
with lofty thoughts the astral body can actually contact them. This is
called the relationship of man to his higher self. Such is the true
nature of this process. The higher self of man does not live within
us, but around us. The more highly developed individualities are the
higher self. Man must be clear that the higher self is outside him.
Were he to seek for it within himself, he would never find it. He must
seek it with those who have already trodden the path that we wish to
tread. Within us is nothing except our karma, what we have already
experienced in earlier incarnations. Everything else is outside us.
The higher self is around us. If, in preparation for the future, we
wish to approach it more closely, we must seek it above all in the
company of those individualities who can work during the night on our
etheric body. The higher self is in the universe; therefore the
Vedantist says: Tat twam asi  That art thou. If through
appropriate writings, such as
Light on the Path
or the
Gospel of St. John,
we incline the astral body to take in lofty spiritual
nourishment and thus to understand the Masters, we are thereby working
in a good way towards what will lead to the higher self.

In the night therefore we find in astral space the sleeping bodies, or
the pupils with their Masters, in so far as someone who has formed a
tie which unites him with the Master, through an appropriate
meditation, is led towards him. This is what can happen during the
night. It is possible for everyone by immersing himself in inspired
writings to reach the point of taking part in such intercourse and
through this to attain to the development of his higher self. What in
the course of some thousands of years will become our self is now the
higher self. In order however really to get to know the higher self we
must seek for it where it already is today, with the higher
individualities. This is the communication of the pupils with the
Masters.

Something else that we can meet with in astral space is the black
magician with his pupils. In order to train himself to become a black
magician, the pupil has to go through a special schooling. The
training in black magic consists in a person becoming accustomed,
under methodical instruction, to torture, to cut, to kill animals.
This is the ABC. When the human being consciously tortures living
creatures it has a definite result. The pain caused in this way, when
it is brought about intentionally, produces a quite definite effect on
the human astral body. When a person cuts consciously into a
particular organ this induces in him an increase in power.

Now the basic principle of all white magic is that no power can be
gained without selfless devotion. When through such devotion power is
gained, it flows from the common life force of the universe. If
however we take its life-energy from some particular being, we steal
this life-energy. Because it belonged to a separate being it densifies
and strengthens the element of separateness in the person who has
appropriated it, and this intensification of separateness makes him
suited to becoming the pupil of those who are engaged in conflict with
the good powers.

For our earth is a battlefield; it is the scene of two opposing
powers: right and left. The one, the white power on the right, after
the earth has reached a certain degree of material, physical density,
strives to spiritualise it once again. The other power, the left or
black power, strives to make the earth ever denser and denser, like
the moon. Thus, after a period of time, the earth could become the
physical expression for the good powers, or the physical expression
for the evil. It becomes the physical expression for the good powers
through man uniting himself with the spirits working for unification,
in that he seeks the ego in the community. It belongs to the function
of the earth to differentiate itself physically to an ever greater
degree. Now it is possible for the separate parts to go their own way,
for each part to form an ego. This is the black path. The white path
is the one which strives for what is common, which forms an ego in
community. Were we to burrow more and more deeply into ourselves, to
sink ourselves into our own ego organisation, to desire always more
and more for ourselves, the final result would be that we should
strive to separate ourselves from one another. If on the other hand we
draw closer, so that a common spirit inspires us, so that a centre is
formed between us, in our midst, then we are drawn together, then we
are united. To be a black magician means to develop more and more the
spirit of separateness. There are black adepts who are on the way to
acquire certain forces of the earth for themselves. Were the circle of
their pupils to become so strong that this should prove possible, then
the earth would be on the path leading to destruction.

Man is called upon to enter into the atmosphere of the good Masters to
an ever greater degree. Near the adept with his pupils, there is also
on the astral plane the black magician with his pupils. One also finds
there human beings who have died some time previously and they are
there for the purpose of gradually getting rid of the connections they
have had with the earth. The satisfaction of desires must be put
aside. Such desires are a process in the astral body, but the astral
body cannot satisfy them. As long as one lives on the physical plane
one can satisfy the desires of the astral body through the instrument
of the physical body. After death the desire for enjoyment is still
there, but the means for its satisfaction are not to be found.
Everything that can only be satisfied through the physical body must
be relinquished. This takes place in Kamaloka. When man has put aside
all such desires, Kamaloka is at an end and is followed by the time in
Devachan.

When Kamaloka time comes to an end something can occur which is not
quite normal in human development. In the normal way the following
happens: the person has freed himself from desires, wishes, instincts,
passions and so on. Now everything which is of a higher nature lifts
itself out of the astral body. Then a sort of shell remains behind,
the residue of what man made use of in order to enjoy the pleasures of
the senses. And when someone has left the Kamaloka plane, these astral
human shells float around there. They gradually dissolve, and when the
person returns most of them have usually disappeared. It may well
happen that strongly somnambulistic or mediumistic natures can be
troubled by these astral shells. This shows itself in the case of weak
mediumistic people in a way that makes a very unpleasant impression on
them. It can come about that in his ego someone may have such a strong
inclination for the astral body, in spite of the fact that on the
other hand he is already so far developed as to be comparatively soon
ready for devachan, that parts of his already developed Manas remain
united with this shell. It is not so bad if someone develops lower
desires when he is still a simple person, but it is a bad thing if
someone uses his highly evolved intellect to gratify those desires.
Then part of his manasic nature unites with these lower desires. In
the materialistic age this is extremely frequent. With such people
part of Manas remains united with the shell, and then this shell has
automatic intellect. These shells are called shades. These shades
endowed with automatic intellect are very frequently what manifest
through mediums. Through this, one can be exposed to the illusion that
what is merely the shell of a person is his real individuality. Very
often what is made known after the death of a person proceeds from
such a shell that has nothing whatever to do with the ego which is
developing further. But with the dissolving of the shades, karma is
not absolved.

We take with us the cause of every counter-image that we have brought
about in astral space. Our works follow us. Just as a monogram is
imprinted into a seal, so it is with what we imprint into astral space
and it can bring about devastating effects. What corresponds to the
seal we take with us. What remains behind however in astral space we
should not disregard. Let us imagine that in this life someone were to
evolve beyond a certain clearly defined stage of development. At the
earlier stage he held opinions which those he held later contradicted.
When he ascends into devachan the old opinions, with which he had not
come to satisfactory terms, remain behind in the shell. Now if a
medium comes into contact with this shell, it can be that opinions are
found in it which are in contradiction with the later life of this
person. This was actually the case when the attempt was made to get
into touch with Helena Petrovna Blavatsky on the astral plane. At one
time her attitude had been that there was no such thing as
reincarnation. The medium in question
(56)
had obtained this opinion
from the shell that Blavatsky had left behind, an opinion which
however in her later teachings she declared was erroneous.

Innumerable errors can assail anyone who enters astral space. Besides
everything else, there is on the astral plane an imprint of the
Akasha-Chronicle. If someone has the faculty of reading, on the astral
plane, the Akasha-Chronicle, which is there reflected in its single
parts, he will be able to see his earlier incarnations. The
Akasha-Chronicle does not consist of printed letters, but one reads
there what has actually taken place. Even after one thousand five
hundred years, an Akasha-picture gives the impression of the earlier
personality. Thus on the astral plane there are also to be found all
the Akasha-pictures from earlier times. So one can easily fall into
the error of believing that one is speaking to Dante, whereas today
Dante might actually be reincarnated as a living personality. It is
also possible for the Akasha-picture to give sensible answers, even to
go beyond itself. It can therefore come about that we get verses from
Dante's Akasha picture which do not proceed from the progressed
individuality but must be looked upon as a continuation of verses
coming from the previous personality of Dante. The Akasha picture is
something living, by no means a rigid automaton.

In order to be able to find one's way on the astral plane a severe and
systematic schooling is necessary, because there is always the
possibility of deception. And it is especially important to refrain
from forming judgements as long as possible.

Let us now turn our minds to the process of dying, in order to
understand the technique of reincarnation. The moment of death
consists in the separation of the etheric and physical bodies. The
difference between falling asleep and dying is that when one falls
asleep, the etheric body remains connected with the physical body. All
one's thoughts and experiences are imprinted into the etheric body.
They are deeply embedded in it. Man would be able to remember much
more of his experiences if it were not that they are continually
obliterated by the outer world. He is not always aware of his thoughts
and impressions because his attention is directed outwards. If he
ceases to do this, he perceives what is stored up in his etheric body.
In the main, he directs his attention outwards and absorbs the
impressions into his etheric body. These however he partially forgets.
When at the moment of death the physical body is laid aside, he
perceives what is stored up in his etheric body. This is what happens
after his ego has separated from the physical body together with the
astral and etheric bodies. Immediately after death therefore
opportunity is given for complete recollection of the past life.

Now we must try to understand another and similar moment, namely the
moment of birth, when the human being enters into a new incarnation.
Here something different occurs. He brings with him all that he has
worked over on the Devachan plane. Like bells, the astral bodies,
desirous of incarnation, whirl towards the life-ether and now form a
new etheric body. When the human being has united himself with his
future etheric body, a momentary vision arises just as previously, at
death, he looked back on his past life. This however expresses itself
in quite another way, as a gazing into the future, a fore-knowledge.
In the case of children with somewhat psychic tendencies, one can
sometimes hear them tell of such things, in their earliest years, so
long as the materialistic culture has not yet affected them. This is
prevision of the coming existence.

These are two vital moments, for they show us what the human being
brings with him when he descends in order to incarnate. When he has
died, the essential thing is memory. When he reincarnates what is
essential is a vision of the future. These two are related to one
another as cause and effect. Everything that man experiences in the
last moment of dying is the gathering together of all previous lives.
In Devachan this is transformed from what is connected with the past
into what is connected with the future. These two moments can form an
important signpost pointing to quite definite connections in
two or more succeeding incarnations.